Romans 3:4

Romans 3:4. G od forbid, or, ‘let it never be' (far from it). The expression is used in animated discussions, fourteen times by Paul (ten times in this Epistle), and elsewhere in the New Testament (Luke 20:16). It is an indignant denial, including pious horror, and hence is equivalent to the English phrase ‘God forbid,' to which, however, objection has been raised, both because it is not a translation of the Greek, and on account of the unnecessary use of the name of God. (See note on Galatians 2:1.)

Yea, let God be (lit., ‘become') true. The only question here is whether Paul refers to what God is, or what He is proven to be. The latter seems to accord better with the word ‘become,' and suits the context best. Hence we explain: be seen and acknowledged, even by His enemies, to be truthful. His faithfulness is essential to His truthfulness: He cannot be found true, if men can make of none effect his faithfulness (Romans 3:3).

But every man a liar. Every man who is unfaithful is a liar, but the reference is to the recognition of the fact. ‘Rather let us believe all men on earth to have broken their word and troth, than God His. Whatever becomes of men and their truth His truth must stand fast.' (Alford.)

As it is written. Psalms 51:4; the penitential Psalms written by David after the visit of Nathan (2 Samuel 12:1-14). It is precisely the recognition of his sin as against God (see first part of Psalms 51:4), that led David to add the passage here quoted. The quotation is from the LXX., which varies verbally from the Hebrew. As here used, it gives exactly the profound sense of the original,

That, i.e., ‘ in order that' (both here and in the Psalm). This sense is essential to the train of thought. Man's sin is overruled for the glory of God (Romans 3:5-7), through it God's justice shines. The difficulty such a view always occasions is spoken of; thus proving that this is the sense.

Thou; i.e., God, to whom David speaks.

Mightest be justified, i.e., regarded as, declared, accounted righteous. The word, in the Old Testament, is frequently used of God, to whom no other sense is applicable. Indeed, no other sense suits the Old Testament usage in general; no other is admissible in the New. The sense ‘make righteous' is indefensible on any ground but that of doctrinal prejudgment. Be-ore the doctrine of justification by faith is introduced, Paul himself furnishes a key to his meaning, by retaining this technical term from the LXX., though it deviates from the Hebrew.

In thy words, what thou hast spoken, the ‘oracles' just spoken of would come under this head.

Mightest overcome, lit, ‘conquer.' The Hebrew is: ‘the pure' (E. V. ‘the clean'). The reference in Paul's quotation, is to winning a law suit

When thou art judged, or, ‘standest in judgment.' Hebrew: ‘in thy judging' (E. V: ‘when thou judgest'). The passive (or middle) form here used may have either of the meanings we give. But we think the reference is not to God's appearing as Judge, but to His appearing as a party in the judgment, upholding His own righteousness. This view preserves the parallelism, and is strictly grammatical. God is represented as humbling Himself to become a litigant, so that He may prevail, be declared righteous. ‘It is a mark of genuine piety to be disposed always to justify God, and to condemn ourselves' (Hodge). Thus the Apostle reaches this point: God's faithfulness cannot be made void; even the sin of men makes His truthfulness and faithfulness known. Here is the starting-point for a new objection.